stone then from which the water ran bodily Christe but it signified Christe that calleth thus to all beleuing and faithful men Who soeuer thirsteth let hym come to mee and drinke and from his bowelles shall flowe liuely water This he sayd of the holy Ghost whych they receiued who beleeued on him The Apostle Paul sayth that the Israelites did eate the same ghostly meat dranke the same ghostly drinke because that heauenly meate that fed them 40. yeares and that water which from the stone did flowe had signification of Christes body and hys bloud that now be offred daily in Gods Church It was the same which we now offer not bodely but ghostly We said vnto you ere while that Christ halowed bread and wine to housell before his suffering Math. 26. Luke 22. Marke 14. and sayde Thys is my body and my bloud Yet he had not then suffered but so notwithstanding he * * Now we eate that body which was eaten before he was borne by faith turned through inuisible mighte the bread to his owne bodye and that wine to his bloud as he before did in the wildernes before that he was borne to be a man when he * * Here is no transubstantiation turned y e heauenly meate to his flesh and the flowing water from that stone to his owne bloud Uery many did eate of that * * Mantua heauenly meat in the wildernes and drinke the ghostly drinke and were neuerthelesse dead as Christ sayd And Christ meant not y e death whych none can escape but that euerlasting death which some of that folke deserued for theyr vnbelief Moyses and Aaron and many other of that people which pleased God did eate that heauenly bread and they died not y ◠euerlasting death though they died the common death They sawe that the heauenly meate was visible and corruptible they ghostly vnderstood by that visible thing and ghostly receiued it The Sauiour sayeth Iohn 6. Hee that eateth my flesh and drinketh my bloud hath euerlasting life And he bad them not eate that body wherewith hee was enclosed nor to drinke that bloude which he shed for vs * * What body the faithful do now eate but he meant with those wordes that holy housell which ghostly is his body and his bloud and hee that tasteth it with beleeuing heart hathe that eternall life In the olde lawe faithfull men offred to God diuers Sacrifices that had * * A signification before Christ. foresignification of Christes bodye which for our sinnes he himselfe to his heauēly father hath since * * A sacrifice in Christes tyme. offered to sacrifice Certainly this housell which we do now halow at Gods alter is a * * A remēbraūce of Christ. Math. 26. Hebr. 10. remembrance of Christes body which he offered for vs and of hys bloud whych he shed for vs So he himselfe commaunded Doe thys in my remembraunce Once suffered Christe by hym selfe but yet neuerthelesse hys suffering is daily renued at thys supper through mysterie of the holy housell Therefore we ought to consider diligently howe that this holy housell is both Christes bodye and the bodye of all * * The housell is also the body of al faithfull men faithfull menne after ghostly mysterie As wise Augustine sayeth of it If ye wil vnderstand of Christes body here the Apostle Paule thus speaking Yee truely be Christes body and his members Nowe is your mysterie sette on Gods table and ye receiue youre mysterie which mysterie ye your selues be Be that which ye see on the altare and receiue that which yee your selues be Againe the Apostle Paule sayeth by it We manye be one bread and one bodye Understande nowe and reioyce many be one bread and one body in Christ. He is our heade and we be his limmes and the bread is not of one corne but of many nor the wine of one grape but of many So also we all shoulde haue one vnitie in our Lorde as it is wrytten of the faithfull armie how that they were in so great an vnitie as though al of them were one soule and one heart Christe hallowed on hys table the mysterie of oure peace and of our vnitie He which receiueth that mysterie of vnitie keepeth not the bonde of true peace receiueth no mysterie for himselfe but a witnesse against himselfe It is very good for Christen men that they goe often to howsell if they bring with them to the alter vngiltines and innocēcy of hart if they be not oppressed with sinne To an euil man it turneth to no good but to destruction if hee receyue vnworthely that holy housell Holy * * No scripture inforceth the mixture of water with the wine bookes commaund that water be mingled to that wine which shall be for housell because the water signifieth the people the * * The wine signifieth Christes bloud wine Christes bloud and therefore shall neither the one wythout the other be offered at the holy masse that Christ may be wyth vs and we with Christ the head with the limmes and the limmes with the head Wee woulde before haue intreated of the Lambe whyche the olde Israelites offered at theyr Easter time but that we desired first to declare vnto you of this mysterie and after how we should receiue it That signifying lambe was offered at the Easter And the Apostle Paule sayeth in the Epistle of this present day that Christ is our Easter who was offred for vs and on this day rose from death The Israelites did eate the Lambes fleshe as God commaunded with vnleauened bread and wilde lettisse * * How we should come to the holy communion so wee shoulde receiue that holy housell of Christes body and bloud without the leauen of sinne and iniquitie As leauen turneth the creatures from their nature so doth sinne also chaunge the nature of manne from innocencie to vncleannesse The Apostle hath taught howe we shoulde feast not in the leauen of the euilnesse but in the sweete doughe of puritie and truth The herbe which they should eate with the vnleauened bread is called lettisse and is bitter in taste So we should with bitternesse of vnfained repentaunce purifie oure minde Exod. 12. if wee will eate Christes bodye Those Israelites were not woonte to eate rawe fleshe and therefore God badde them to eate it neyther raw nor sodden in water but rosted with fire He shal receiue the body of God rawe that shal thinke without reason that Christ was onely manlike vnto vs and was not God And he that will after mans wisedome search y e mystery of Christs incarnation doth like vnto him that doth seeth lambes fleshe in water because that water in this same place signifieth mans vnderstanding but we should vnderstand that all the mistery of Christes humanitie was ordered by the power of the holy Ghost and then eate we his body rosted with fire because the holy
None but Christ can say Hoc est corpus meum And he sayde it once for all they shall be forced to say as Saint Paule sayth the Lord Iesus sayde it and once for all which onely was the fulfiller of it For these wordes Hoc est corpus meum were spokeÌ„ of his natural presence which no man is able to deny because the acte was finished on the crosse as the story doth plainly manifest it to them that haue eyes Now this bloudy sacrifice is made an ende of the supper is finished forasmuch as Christ hath once suffered for sinnes 1. Pet. 3. the iust for the vniust to bring vs to God and was killed as pertainyng to the fleshe and hath entered in by hys owne bloud once for all into the holy place and found eternall redemption Heb. 9. Here now followeth the administration of the supper of the Lorde which I will take at Christes handes after the resurrection although other men will not bee ashamed to bryng the wicked Councels of foolish inuentions for them And it came to passe as Christ sate at meate with them he tooke bread Luke 24. blessed and brake it and gaue it to them and their eyes were opened and knewe hym and he vanished out of their sight And the Apostles did know him in breakyng of breade The right vse of the supper in the Apostles tyme Here also it seemeth to me the Apostles to follow their Maister Christ and to take the right vse of the Sacrament and also to teache it to those that were conuerted to Christ as mention is made in the Actes of the Apostles where as is sayd They continued in the Apostles 〈◊〉 and fellowship in breakyng of bread and prayer and they conâ—â—nued daylie with one accord in the temple Acteâ— 2. and brake breâ—d 〈◊〉 euery house and did eate there with gladnesse and singlenesse oâ— heart praysing God and had fauour with all the people And Saint Paule followyng the same doctrine doth plainely shew the duetie of the Minister and also of them that shal receiue it As oft as you shall eate this bread and drinke thâ—s cuppe ye shall shewe the Lordes death vntill he come 1. Cor. 11. Here I doe gather that the Minister hath no further power and authoritie How farre â—he 〈◊〉 of the 〈…〉 â—he supper then to preach and pronounce the lordes death or els to say the Lord Iesus sayd it which did fulfill it on the crosse Furthermore I doe stedfastly beleeue that where the bread is broken according to the ordinaunce of Christ the blessed and immaculate Lambe is present to the eyes of our fayth and so we eate his flesh and drinke hys bloudâ— which is to dwell with God and God with vs. â—ow the â—â—eshe of Christ is 〈◊〉 in Lordâ—s supper And in this we are sure we dwell with God in that he geueth vs his holy spirite euen as the forefathers that were before Christes commyng did presently see the Lordes death and did eate his body and drinke his bloud In this do I differ from the Popes Church that the priestes haue authoritie to make Christes naturall presence in the bread â—opishe 〈…〉 doe 〈…〉 euer â—hrist did for so doth he more then our Lorde and Sauiour did As the example is manifest in Iudas which at Christes handes receyued the same wyne and bread as the other Apostles did But the Pope and his adherents are euen they whom Daniel speaketh of saying He shall set men to vnhallow the sanctuary and to put downe the dailye offering and to set vp the abhominable desolation Yea he of Rome shall speake meruailous things against the God of heauen and God of all Gods wherin he shall prosper so long till the wrath be fulfilled for the conclusion is deuised already He shall not regard the God of heauen nor the God of his fathers yea in his place shall he worship the mighty Idoll and the God whome his fathers knew not which is the God Maozim For lacke of tyme I leaue the commemoration of the blessed supper of the Lord and the abhominable idoll the masse which is it that Daniel meaneth by the God Maozim Read the second and last chap. of Daniel the ij to the Thes. the 2. Epistle where as they recite the abhomination of desolation which Mathew sayth standeth in the holy place which is the consciences of men Marke sayeth where it ought not to stand which is a plaine denial of all the inuentions of men Further Luke sayth the tyme is at hand Paule sayth the mysterie of iniquitie worketh alredie yea and shall continue till the appearaunce of Christ which in my iudgement is at hand Now for the supper of the Lord I do protest to take it as reuerently as Christ left it and as his apostles did vse it according to the testimonies of the Prophets the Apostles and our blessed sauiour Christ which accordingly S. Paule to the Ephesians doth recite Now with quietnes I commit the whole world to their pastor and heardman Iesus Christ the onely Sauior and true Messias and I commend my soueraigne Lorde and Maister the Kings maiestie King Henry the 8. to God the father and to our Lord Iesus Christ the Queene and my Lord the Prince with this whole realme euer to the innocent and immaculate lambe that his bloud may wash and purifie their hartes and soules from all iniquitie and sinne to Gods glory and to the saluation of their soules I doe protest that the inward part of my hart doth gront for this and I doubt not but to enter into the holy tabernacle which is aboue yea and there to be with God for euer Farewell in Christ Iesu. Iohn Lacels seruaunt late to the king and now I trust to serue the euerlasting king with the testimony of my bloud in Smithfield ¶ Rogers Martyr burned in Northfolke LIke as Winchester and other Bishops did set on kyng Henry against Anne Askew and her fellow martyrs so D. Repse B. of Norwich did incite no lesse the old duke of Norfolke against one Rogers in the country of Northfolke who much about the same yere and time was there condemned and suffered Martyrdome for the vj. articles After which tyme it was not long but within halfe a yere both the kyng himselfe and the dukes house decayed albeit the Dukes house by Gods grace recouered againe afterward and he hymselfe conuerted to a more moderation in this kind of dealyng * The storie of Queene Katherine Parre late Queene and wife to King Henry 8 Wherein appeareth in what daunger she was for the Gospell by the meanes of Steuen Gardiner and other of his conspiracy and how graciously she was preserued by her kind and louing husband the king AFter these stormye stories aboue recited the course and order as well of the time as the matter of storie doeth require nowe somewhat to intreate likewise touching the troubles and afflictions of the vertuous
In the Sacrament bread is receaued either leauened or vnleauened j. Ergo in the Sacrament is substaunce of bread and not accidences onely ¶ Argument Ba The body of Christ is named of that which is proportioned round and is vnsensible in operation ro Accidences only of bread haue no figure of roundnes co Ergo the body of Christ is not named of accidences but of very bread substantiall ¶ Argument The wordes of the Euangelist speaking of that whyche Christ tooke blessed brake and gaue do importe it to be bread and nothing else but bread Ergo the substance of bread is not to be excluded out of the Sacrament Chrisostome Christ in bread and wyne sayde do this in remembraunce of me Chrisost. â— Cor. 11. 〈◊〉 27. Cyrillus He gaue to them peeces or fragments of bread Cyrill in 〈◊〉 lib. 4. 〈◊〉 14. Also the same Cyrill sayth In bread we receaue his precious body and his bloud in wyne Ergo by these Doctours it remaineth bread after consecration Ambrose Before the blessing of the heauenly words it is called another kynde of thyng After consecration the body of Christ is signified ¶ Arguments of Peter Martyr disputing with M. Chadsey vpon the first question Da The Analogie and resemblaunce betwene the Sacrament and the thing signified must euer be kept in all Sacraments ti In the Sacrament of the Lordes body this Analogie or resemblaunce can not be kept if bread be transubstantiated si Ergo the substance of bread must needes remayne in the Sacrament of the Lords body The Maior of this Argument is certaine by S. Austen Lib. De catechisandis rudibus â—ugust eâ—â—st ad â—ardanum Epist. ad Dardan Where hee sayeth Sacramentes must needes beare a similitude of those thyngs whereof they are Sacramentes or else they can be no Sacramentes The Minor is thus proued ¶ Argument Ba The resemblaunce betweene the Sacrament and the body of Christ is this â—â—alogi◠〈◊〉 proporâ—â—â—n beâ—â—eene the â—â—tward â—â—urishing 〈◊〉 bread in 〈◊〉 bodyes 〈◊〉 the 〈…〉 Christes 〈…〉 in 〈◊〉 soules that as the properties of bread and wyne do nourish outwardly so the properties of the body of Christ do nourish spiritually ro Without the substaunce of bread and wine there is no resemblaunce of nourishing co Ergo without the substaunce of bread and wyne the Analogie can not hold ¶ Argument Ba Agayne another resemblaunce and similitude or Analogie of this Sacramente is this that as one loafe of bread and one cuppe of wine conteineth many cornes and many grapes so the mysticall congregation coÌ„teineth many members and yet maketh but one bodie ro Without the substance of bread wine no such resemblaunce or similitude of coÌ„iunction can be represented co Ergo without the substaunce of bread and wyne the Analogie of this spirituall coniunction can not holde ¶ Another Argument Ba Euery Sacrament consisteth in two thynges that is in the thing signifieng and the thing signified ro Without the substance of bread and wine there is nothing that signifieth in the Sacrament co Ergo the substaunce of bread and wyne in the Sacramente can in no wise be transubstantiate from theyr natures The Minor is thus to be proued Fes There is no signification in any Sacrament without the element â—i The substaunce of bread and wine is the elemente of this Sacrament â—o Ergo without the substaunce of bread and wine there is no similitude nor signification in this Sacrament And for somuch as the aduersaries ground their transubstantiation so much vpon these wordes of Christ This is my body which they expound onely after y e litteral sense Three causes prouing that these wordes of Christ. Hoc est corpus meum are not to be taken literally but spiritually without troupe or figure now that this their exposition is false and that the sayde woordes are to be taken figuratiuely and spiritually by three causes it is to be proued 1. First by the wordes of the Scripture 2. By the nature of a Sacrament 3. By the testimonies of the fathers 1. First by these wordes of the scripture where he sayth Doe this in remembraunce of mee for so muche as remembraunce properly serueth not for thinges corporally preseÌ„t but for thinges rather being absent 2. Secondly where he saith Vntill I come Places of Scripture making agaynst transubstantiation Which words were vayne if he were already come by consecration 3. Thirdly where S. Paule sayth The breaking of bread is it not the communion of the body of Christ Which words of breaking in no case can be verified vppon the body of Christ which for the glory thereof is vnpossible 4. Furthermore where as the Lord biddeth theÌ„ to take and eate it is euident that the same cannot be vnderstand simply of the body of Christ without a trope forsomuch as he cannot be eaten and chawed with teeth as we vse properly in eating other meates to doe 5. The wordes moreouer of Luke and Paule spoken of the cuppe doe argue likewise that the other words spoken of the bread must needes be taken mistically As where it is sayd This cup is the new testament which woordes must needes be expounded thus thys cup doth signifie the new Testament 6. Item these wordes of S. Iohn chap. 6. My wordes be spirite and life The flesh profiteth nothing c. 7. IteÌ„ where in the same place of S. Iohn Christ to refell the carnal vnderstanding of the Capernaites of eating his body maketh mention of his Ascension c. The second cause why the wordes of Christ The secoÌ„d cause the nature of a Sacrament This is my body cannot be litterally expounded without trope is y e nature of a sacrament whose nature and propertie is to beare a signe or signification of a thinge to be remembred which thing after the substantiall and reall presence is absent As touching which nature of a sacrament sufficiently hath bene sayd before The third cause the testimonye of the fathers The third cause why the woordes of consecration are figuratiuely to be taken is the testimonie of the auncient Doctours Tertullianus This is my body that is to say this is a figure of my body Tertullianus Contra Martionem Lib. 4. Augustinus Psal. 3. August contra Adamantum Cap. 12. Hiâ—ronimus August Psal. 3. Christ gaue a figure of his body August Contra Adamantum Manichaeum He did not doubt to say This is my body when he gaue a signe of his body Hieronimus Christ represented vnto vs his body August August in his booke De Doctrina Christiana declareth expressely that this speache of eating the body of Christ August de Doctrina Christiana Lib. is a figuratiue speach Ambrosius As thou hast receaued the similitude of his death so thou drinkest the similitude of his precious bloud ¶ Argument Fe The death of Christ is not present really in the sacrament but by similitude ri The precious bloud of Christ is present in the Sacrament
de eo qui se dixit panem esse aeternae vitae All mysteries must be considered with inwarde eyes that is to say spiritually As the inwarde eyes when they see the bread they passe ouer the creatures neither do they thinke of that bread which is baked of the baker but of him which called himself the bread of eternal life For these two causes the bread and wine are called the body and bloud of Christe Nowe I thinke you are satisfied concerning the meaning of these woordes This is my body Cust. Yet one thing mooueth me very much Veri What is that Cust. The Doctors and old wryters men inspired with the holy Ghost haue euermore bene against your doctrine Custome standeth vpon authority coÌ„mon voyce Yea and in these daies the wisest men and best learned call you heretickes and your learning heresie Veri As touching the olde wryters I remember well they speake reuerently of the Sacramentes like as euery man ought to doe The right meaning of the Doctours misconstrued of custome keepers But where as they deliuer their minde wyth the right hand you Custome receiue it wyth the lefte For where as they say that it is the bodye of Christe and that it must be verely eaten meaning that it doeth effectually lay before the eyes Christes body and that it is to the faithfull man no lesse then if it were Christe him selfe and that Christe must be eaten in faith not torne nor rent wyth the teeth The Doctours how they call the Sacrament the body of Christ why The wordes of the Doctours against the Popes doctrine you say that howsoeuer it be taken it is Christes bodye and that there is none other eatyng but wyth the mouth And that the fathers meant no other thing then I haue sayde it shall appeare by their wordes But as touching the learned and wise men of these dayes I can not blame them if they call my doctrine heresie for they would condemne al auncient wryters of heresie if they were now aliue But I will aunsweare you to them anone In the meane while marke you how well their learning agreeth They say you must follow the letter you must sticke to the letter Origines in Leuit Hom. 17. But Origenes sayeth Si secundum literam sequaris id quod scriptum est nisi manducaueritis carnem filij hominis non erit vita in vobis ea litera occidit If ye folow after the letter that which is wrytten vnlesse yee shall eate the flesh of the sonne of man August de doctrina Christiana Lib. 3 cap. 16. there shal be no life in you this letter killeth Augustine in the third booke De doctrina Christiana Principio cauendum est ne figuratam dictionem secundum literam accipias Ad hoc enim pertinet id quod ait Apostolus 2. Cor. 3. litera occidit Cum enim figuratè dictum sic accipitur tanquam propriè dictum sit carnaliter sapitur neque vlla animae mors congruentius appellatur i. First thou muste beware that thou take not a figuratiue speache after the letter For thereto pertaineth that the Apostle sayeth The letter killeth For when a thing is spiritually meant and the same is takeÌ„ litterally and properly spoken that is a carnall taking Neither can any other be called the killing of the soule rather then that And in the same booke he teacheth a man to know the plain sense from a figure August de doctrina Christiana Lib. 3. cap. 16. saying thus Si praeceptiua loquntio est flagitium iubens aut beneficentiam vetans figurata est Nisi mâ—nducaueritis carnem filij hominis biberitis eius sanguinem non erit vita in vobis Flagitium videtur iubere Ergo Figura est praecipiens passioni Domini esse communicandum A rule to know a figuratiue speach from the litterall suauiter in memoria recoÌ„dendum quòd pro nobis caro eius crucifixa sit i. If the commaunding speach be such as commandeth a thing wicked and horrible to be done or a charitable thing to be vndone then this is a figuratiue speach Unlesse ye shal eat the flesh of the sonne of man and shall drinke his bloud there shall be no life in you Because in this speach he seemeth to commaund a wicked thing it is therefore a figuratiue speache commaunding that we should communicate with the passion of our Lorde and sweetely to retaine it in our remembraunce In like manner Chrysostome plucketh you from the plaine letter and the bare woordes by this saying Caro non prodest hoc est secundum spiritum verba mea intelligenda sunt Quia qui secundum carnem audit nihil lucratur Quid est autem carnaliter intelligere Chrisost. in Ioan. hom 46. Simpliciter vt res dicuntur neque aliud quip piam cogitare Non enim ita iudicanda sunt quae videntur sed mysteria omnia interioribus oculis videnda sunt hoc est spiritualiter i. The flesh profiteth not that is to say my wordes must be taken and expounded after the spirite For hee that heareth after the flesh gaineth nothing Nowe what is it to vnderstaÌ„d carnally To take things simply as they be spoken and not to consider any meaning further therein For things must not be iudged as they are seene but all mysteries must be seene with inwarde eyes that is to say spiritually What is so hainous in these dayes as to cal the Sacrament the token or the remembrance of Christes body Yet did the olde wryters in manner neuer call it other Tertullian in the 4. booke against the Martionistes Christus accepit panem â—â—rtullianus â—â—ntra Martion Lib. 4. corpus suum fecit Hoc est corpus meuÌ„ dicendo id est figura corporis mei Christ took bread made it hys body saying This is my body that is to say a figure of my body Ambrose vpon the 11. to the Corinthians Quia morte Domini liberati sumus huius rei memores in edendo potando Ambros. â— 1. Cor. 1â— carnem sanguinem quae pro nobis oblata sunt significamus Because we are deliuered by the Lords death in y e remembraunce of the same by eating and drinking we signify the body and bloud which were offered vp for vs. Chrisost. Matth. Hom. â—3 Chrysostome in the lxxxiij Homily vpon the Gospel of Mathew Quando dicunt vndè patet Christum immolatum fuisse haec adferentes eorum ora consuimus Si enim mortuus Christus non est cuius Symbolum ac signum hoc sacrificium est When they obiect vnto vs and aske howe knowe you that Christe was offered vppe then alledging these things we stoppe theyr mouthes For if Christ died not then whose signe or token is this sacrifice Augustine to Adimantus Non dubitauit Christus dicere Hoc est corpus meum cum daret signum corporis sui August 〈◊〉 Adimanâ—â—â— Christ doubted
of participation in so much as we communicating therof do participate the grace of Christ so that you meane hereby only the effect therof But our conclusioÌ„ standeth vpon the substance and not the efficacye onely which shall appeare by the testimony both of Scriptures and of all the fathers a thousand yeare after Christ. And first to begin with the Scripture let vs consider what is written in Math. 26. Mark 14. Luke 22. fyrste to the CorinthiaÌ„s 11. Mathew sayth Math. 26. As they sat at supper Iesus tooke bread c. In Marke there is the same sense although not the same wordes Math. 14. who also for one part of the Sacrament speaketh more playnely Iesus taking breade c. After the same sense also writeth Luke 22. Luke 22. And when Iesus had taken bread c. In the mouth of two or three witnesses sayth the Scripture standeth all truth Here we haue three wytnesses together that Christ sayd that to be his body which was geueÌ„ for many and that to be his bloud which should be shed for many wherby is declared the substance and not onely the efficacy alone therof Ergo it is not true that you say there to be not the substance of his body but the efficacy alone therof Cran. Substance and efficacie both graunted in the Sacrament Thus you gather vpon mine aunswere as though I did meane of the efficacy and not of the substance of the body but I meane of them both as well of the efficacye as the substance And for so much as all things come not readily to memory to a man that shall speake ex tempore therfore for the more ample and fuller aunswere in the matter this writing here I do exhibite An other explication for aunswere exhibited in writing by the Archb. ¶ An explication exhibited by Cranmer OUr Lord and Sauior Iesus Christ at the time of his Maundy preparing himselfe to die for our cause that he might redeeme vs from eternall death to forgeue vs all our sinnes and to cancell out the handwriting that was agaynst vs y t we through ingratefull obliuion should not forget his death therfore he at y e time of his holy supper did institute a perpetuall memory of this his death to be celebrated amoÌ„g christians in bread wine The 〈◊〉 cause 〈◊〉 the 〈◊〉 wa◠〈◊〉 according as it is sayd Do this in remembraunce of me And so often as you shall eat this bread drinke this cup you shall shew forth the Lordes death till he come And this remembraunce or sacrament of his holy passion that is of his body slayne bloud shed he would all christians to frequent celebrate in bread and wine according as he sayd Take eate and drink ye all of this Therfore whosoeuer for mans tradition denyeth the cup of Christes bloud to lay men they manifestly repugne agaynst Christ forbidding that which Christ commaundeth to be done and be like to those Scribes and Phariseis of whom the Lord spake Ye hipocrites ye haue reiected the coÌ„maundementes of God for your traditions Math. 2â— Well did Esaye prophecy of you saying This people honoureth me with theyr lips but theyr hart is farre from me Luke 7. Without cause do they worship me teaching the doctrines and preceptes of men The sacrament and misticall bread being broken and distributed after the institution of Christ and the mysticall wine likewise being taken and receiued be not onely sacramentes of the fleshe of Christ wounded for vs and of hys bloudshedding but also be most certaine sacraments to vs and as a manne would say seales of Gods promises and giftes Sacramâ—â—â— seales 〈◊〉 Gods pâ—â—â—mises and also of that holy felowship which we haue with Christ and all his members Moreouer they be to vs memorials of that heauenly food and nourishment wherwith we are nourished vnto eternall life and the thyrste of our boyling conscience quenched and finally wherby the harts of the faythfull be replenished with vnspeakeable ioy and be corroborated and strengthened vnto all workes of godlines We are many sayth S. Paule one bread and one body all we which doe participate of one breade 1. Cor. 11 and one cuppe And Christ sayth Eate ye this is my body And drinke ye this is my bloud Math. 2 And I am the liuing breade which came downe from heauen He that eateth me shall also liue for me Iohn 6. Not as your fathers did eate Manna in the desert and are dead He that eateth me shall also liue for me Thus therefore true bread and true wine remaynfull in the Eucharist vntill they be consumed of the faythfull to be signes as seales vnto vs annexed vnto Gods promises making vs certayne of Gods gifts towardes vs. Bread 〈◊〉 wine remayne in the Eâ—â—charist 〈◊〉 be seale vs 〈◊〉 with 〈◊〉 promisâ—â— Also Christ remaineth in them they in Christ which eate his flesh drinke his bloud as Christ himselfe hath promised They that eat my flesh drinke my bloud abide in me I in them Moreouer he abideth also in them which worthely receiueth the outward sacrament neither doth he depart so soone as the sacramentes is consumed but continually abideth feeding and nourishing vs so long as we remayne bodies of that head meÌ„bers of the same I acknowledge not here the naturall body of Christ which is only spirituall intelligible and vnsensible hauing no distinctioÌ„ of meÌ„bers partes in it but that body onely I acknowledge worship which was borne of the virgin which suffred for vs which is visible palpable hath all the forme shape and partes of the true naturall body of man Christ spake not these wordes of any vncertayne substance but of the certayne substance of bread which he then held in his hands shewed his disciples wheÌ„ he sayd Christâ— wordeâ— spoken of an 〈◊〉 certaine substaÌ„câ— of a 〈…〉 bread 〈◊〉 which had in 〈◊〉 handeâ— Eat ye this is my body and likewise of the cup when he sayd Drinke ye this is my bloud meaning verely of that bread which by nature is vsuall and common with vs which is taken of the fruit of the ground compacted by the vniting of many graynes together made by man by mans hand brought to that visible shape being of a round compasse without all sense or life whiche nourisheth the bodye and strengtheneth the hart of man Of this same bread I say and not of any vncertaine and wandring substance the old fathers say that Christ spake these wordes Eate ye this is my body How doctoâ—â— doe 〈◊〉 speachâ—â— Chrisâ—â— Tropiâ—â—â— Figuraâ—â—â—â— Anagoâ—â—â—call 〈◊〉 Bread 〈◊〉 by 〈◊〉 name 〈◊〉 body And likewise also of the wine which is the creature and fruite of the vine pressed out of many clusters of grapes maketh mens hart mery of the very same wine I say Christ spake drinke ye this is my bloud And so the olde Doctors doe call this
aliud commutentur That is to say This bread is breade before the wordes of the Sacraments when the consecration commeth to it The wordes of Ambrose in Englishe of bread it is made the flesh of Christ. Let vs coÌ„firme this therfore how can that whyche is breade by consecration be the bodye of Christ by what words then is the consecration made and by whose wordes by the wordes of our Lorde Iesus For touching all other things that are sayde praise is geuen to God prayer is made for the people for kinges and for the rest When it commeth that the reuerent Sacrament must be made then the Priest vseth not his own words but the wordes of Christ therfore the word of Christe maketh this Sacrament What word That word by which all things were made The Lorde * But the Lord Iesus here vsed not such words of commauÌ„ding in the sacrament as in creatioÌ„ for we read not fiat hoc corpus meuÌ„ as we read fiat lux commaunded and heauen was made the Lord commaunded and the earth was made the Lord commanded and the seas were made the Lord commaunded and all creatures were made Doest thou not see then how strong in working the woorde of Christe is If therfore so great strength be in the Lords word that those things shuld begin to be which were not before how much the rather is it of strength to worke y t these thinges which were shoulde be chaunged into an other thing Ambrose sayth that the wordes are of strength to worke Weston You omit those wordes which follow whych maketh the sence of Ambrose plaine Read them Young Coelum non erat mare non erat terra non erat Sed audi dicentem Ambros. de Sacr. cap. 5. ipse dixit facta sunt ipse mandauit creata sunt Ergo tibi vt respondeam non erat corpus Christi ante consecrationem sed post consecrationem dico tibi quòd iam * Alloiosis reruÌ„ symboloruÌ„ corpus Christi est That is Heauen was not the sea was not the earth was not but heare him that said he spake the worde and they were made he commaunded and they were created Therfore to answer thee it was not the body of Christ before consecration but after the coÌ„secration I say to thee that now it is the body of Christ. Cran. All these thinges are common I say that God doth chiefly worke in the Sacraments Yong. How doth he worke Cran. By his power as he doth in Baptisme Yong. Nay by the worde he chaungeth the bread into hys body This is the truth acknowledge the truth geue place to the trueth Cran. O glorious wordes you are too full of wordes Yong. Nay O glorious trueth you make no change at all Cran. Not so but I make a great chaunge as in them that are baptised is there not a great chaunge when the child of the bondslaue of the deuil is made the sonne of God So it is also in the sacrament of the supper when he receyueth vs into his protection and fauour Yong. If he worke in the sacraments he worketh in thys sacrament Cran. God woorketh in his Faithfull not in the Sacraments West In the supper the words are directed to the breade in baptisme to the spirite He sayd not the water is the spirite but of the bread he sayd This is my body Cran. He called the spirit a Doue when the spirit descended in likenesse of a Doue As the Doue is called the spirit so the bread is called the body West He doth not call the spirit a Doue but he sayth that he descended as a Doue He was seene in the likenesse of a Doue As in Baptisme the words are directed to him that is baptized so in the supper the woordes are directed vnto the bread Cran. Nay it is wrytten Vpon whomesoeuer thou shalt see the spirite descending Iohn 1. Hee calleth that whych descended the holy spirit And Augustine calleth the doue the spirit Heare what Augustine sayth in 1. Iohn August in Iohn cap. 1. Quid voluit per columbam id est per spiritum sanctuÌ„ docere qui miserat eum That is What meant he by the Doue that is by the holy Ghost forsoothe to teach who sent him Yong. He vnderstandeth of the spirit descending as a doue the spirit is inuisible Ambrose againe repeated de Sacrament cap. 4. If you minde to haue the truth heard let vs proceede Heare what Ambrose saith Vides quam operatorius sit sermo Christi Si ergo tanta vis in sermone domini c. vt supra That is You see what a working power the word of Christe hath Therefore if there be so great power in the Lordes woorde that those thinges whiche were not begin to be howe much more of strength is it to worke that those things that were should be chaunged into an other thing And in the 5. chap. Antequam consecretur panis est vbi autem verba Christi accesserint Idem cap. 5. corpus est Christi i. Before it is consecrated it is bread but when the words of Christ come to it it is the body of Christ. But hear what he sayth more Accipite edite hoc est corpus meum Take yee eate yee this is my bodye Ante verba Christi calix est vini aquae plenus vbi verba Christi operata fuerint ibi sanguis efficitur qui redemit plebem That is Before the wordes of Christe the cuppe is full of wine and water when the words of Christ haue wrought there is made the bloude of Christe which redeemed the people What can be more plaine Cran. Aunswere to Ambrose Nay what can be lesse to the purpose The wordes are of strength to worke in this Sacrament as they are in Baptisme Pie The wordes of Christ as Amb. sayth are of strength to worke What do they worke Ambrose sayeth they make the bloud which redeemed the people Ergo the naturall bloud is made Cran. The Sacrament of his bloud is made The wordes make the bloude to them that receiue it not that the bloude is in the cuppe but in the receiuer Pie There is made the bloud which redeemed the people Cran. The bloude is made that is the Sacrament of the bloude by which he redeemed the people Fit it is made that is to say ostenditur it is shewed forth there And Ambrose sayth we receiue in a similitude As thou hast receiued the similitude of his death so also thou drinkest the similitude of his precious bloud West He sayth in a similitude Marke D. Wesâ— expound to eate similituâ—â— because it is ministred vnder another likenesse And this is the argument * If this logismâ—â— in the 〈…〉 standâ—â— the 〈◊〉 appear then iâ— false beâ—cause it â—â—â—cludeth firmatâ—â—â— Ambr. â— cap. 1. dâ—â—crament Operaâ—â— Mutare Conuerâ— There is made the bloud which redeemed the people But the naturall bloud redeemed the
people Ergo There is the naturall bloud of Christ. You aunswer that wordes make it bloud to them that receiue it not that bloude is in the cuppe but because it is made bloud to them that receiue it That all men maye see how falsely you would auoid the fathers heare what Ambrose sayth in the 6. booke and 1. chap. Forte dicas quomodo vera qui similitudinem video noÌ„ video sanguinis veritatem Primum omnium dixi tibi de sermone Christi qui operatur vt possit mutare conuertere genera instituta naturae Deinde vbi non tulerunt sermonem discipuli eius sed audientes quod carnem suam dedit manducari sanguinem suum dedit bibendum recedebant Solus tamen Petrus dixit Verba vitae eternae habes ego a te quò recedam Ne igitur plures hoc dicerent veluti quidam esset horror cruoris sed maneret gratia redemptionis ideò in similitudinem quidem accipis sacramentuÌ„ sed verè naturae gratiam virtutemque consequeris That is to say Peraduenture thou wilt say how be they true I which see the similitude do not see the trueth of the bloud First of all I told thee of y e word of Christ which so worketh that it can chaunge turne kindes ordained of nature Afterward when the Disciples coulde not abide the woordes of Christe but hearing that he gaue hys flesh to eate and hys bloud to drinke they departed Only Peter sayd thou hast the wordes of eternal life whether should I go from thee Least therefore moe should say this thing as though there should be a certain horror of bloud and yet the grace of redemption should remaine therfore in a similitude thou receiuest the sacrament but in deede thou obtainest the grace and power of his nature Cranmer These wordes of themselues are plaine enough And he read this place againe Aunswâ—â—â— to Ambâ—â— Thou receiuest the Sacrament for a similitude But what is that he sayth Thou receiuest for a similitude I thinke he vnderstandeth the sacrament to be the similitude of his bloud Ched That you may vnderstand that trueth discenteth not from trueth to ouerthrow that which you say of that similitude heare what Ambrose sayth lib. 4. De sacrament Si operatus est sermo coelestis in alijs rebus non operatur in sacramentis coelestibus Ambros. sacram 〈◊〉 Ergo didicisti quod e pane corpus fiat Christi quod vinum aqua in calicem mittitur sed fit sanguis consecratione verbi coelestis Sed forte dices speciem sanguinis non videri Sed habet similitudinem Sicut enim mortis similitudinem sumpsisti ita etiam similitudinem preciosi sanguinis bibis vt nullus horror cruoris sit pretium tamen operetur redemptionis Didicisti ergo quia quod accipis corpus est Christâ— That is to say If the heauenly word did worke in other things doth it not worke in the heauenly sacramentes Therefore thou hast learned that of bread is made the body of Christe and that wine and water is put into that cuppe but by consecration of the heauenly worde it is made bloude But thou wilt say peradueÌ„ture that the likenes of bloud is not sent But it hath a similitude For as thou hast receiued the similitude of hys death so also thou drinkest the similitude of his precious bloud Note thâ— Ambrose sayth 〈◊〉 drinke 〈◊〉 Christeâ— bloud Answerâ— the placâ— Ambrosâ— Sacramâ—â—â— be called the namâ—â— the thingâ— Ambrosâ— 1. Cor. 〈◊〉 so y t there is no horror of bloud yet it worketh the price of redemptioÌ„ Therfore thou hast learned that that which thou receiuest is the body of Christ. Cran. He speaketh of sacraments sacramentally He calleth the sacraments by the names of the things for he vseth the signes for the things signified and therefore y e bread is not called bread but his body for the excellencie and dignitie of the thyng signified by it So doth Ambrose interpreat hym selfe when hee sayeth In cuius typum nos calicem mysticum sanguinis ad tuitionem corporis animae nostrae percepimus 1. Cor. 11. That is For a type or figure wherof we receiue the mystical cup of his bloud for the safegard of our bodies and soules Ched A type hee calleth not the bloud of Christe a type or signe but the bloude of Buls and Goates in that respecte was a type or signe Cran. This is new learning you shall neuer read this among the fathers Ched But Ambrose sayeth so Cran. He calleth the bread and the cup a type or signe of the bloud of Christ and of his benefite West Ambrose vnderstandeth for a type of his benefit that is of redemption not of the bloud of Christ but of his passion The cuppe is the type or signe of his death seeing it is hys bloud Cran. He sayeth most plainely that the cuppe is the type of Christes bloud Da Ched As Christe is truely and really incarnate so is he truely and really in the Sacrament ri But Christ is really and truely incarnate j. Ergo the body of Christ is truely and really in the sacrament Cran. â—â—gument I deny the Maior Ched I prooue the Maior out of Iustine in hys 2. Apologie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cran. â—â—nswere 〈◊〉 the place Iustinus This place hath ben falsified by Marcus Constantius Iustine meant nothing els but that the bread which nourisheth vs is called the body of Christ. Ched To the Argument As Christ is truely and naturally incarnate c. vt supra Cran. I deny your Maior Ched The woordes of Iustine are thus to bee interpreated woord for woord Quemadmodum per verbum Dei caro factus Iesus Christus Saluator noster * Mutationem carnem habuit sanguinem pro salute nostra sic cibum illum consecratum per sermonem precationis ab ipso institutae quo sanguis carnesue nostrae per communionem nutriuntur eiusdem Iesu qui caro factus est carnem sanguinem esse accepimus That is to say As by the worde of God Iesus Christ our sauiour being made flesh had both flesh and bloud for our saluation so we are taught that the meat * Of thankes geuing consecrated by the word of prayer instituted of him whereby our bloude and flesh are nourished by * Mutation coÌ„munion is the flesh and bloud of the same Iesus which was made flesh Cran. You haue translated it wel But I deny your Maior Thys is the sence of Iustine Aunswere that that breade is called the body of Christ and yet of that sanctified meate our bodyes are nourished Ched Nay he sayeth of that sanctified meate bothe oure bodies and soules are nourished Cran. He sayth not so but he sayth that it nourisheth our flesh and bloud and howe can that nourish the soule that nourisheth the flesh and bloud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I.
contrary to your own othe writing With what countenaunce wil ye appeare before the Iudgement seate of Christ and aunswere to your othe made first vnto that blessed king Henry 8. of famous memorye and afterward vnto that blessed king Edward the 6. his sonne The bishop answered Tush tush Herodes othe Here the bishop confesseth vnlawfull othes ought not to be kept that was Herodes othe vnlawfull and therfore worthy to be broken I haue done well in breaking it and I thanke God I am come home agayne to our mother to the Catholicke Churche of Rome and so I would thou shouldest doe Doctor Taylor answered Should I forsake y e Church of Christ which is founded vppon the true foundation of the Apostles and Prophetes to approue those lyes erroures superstitions and Idolatries that the Popes and their company at this day so blasphemously do approoue Nay God forbid The true church of Christ wherunto all men ought to turne Let the pope and his returne to our sauioure Christ and his word and thrust out of the Churches such abhominable Idolatries as he maintayneth and then wil christen men turne vnto him You wrote truely agaynst hym and were sworne agaynst him I tell thee quoth the Bishop of Winchester it was Herodes oth vnlawfull and therfore ought to be broken and not kept and our holy father the Pope hath discharged me of it Then sayd D. Taylor Christ will require lawfull othes and promises but you shall not so be discharged before Christ who doubtles will require it at youre handes as a lawfull othe made to your liege soueraigne Lorde the king from whose obedience no man can assoyle you neither the Pope nor none of his I see quoth the Bishop thou art an arrogant knaue Gardiner agayne rayling Rayling wordes become not a magistrate Math. 5. and a very foole My Lord quoth Doctor Taylor leaue your vnseemly rayling at me which is not seemely for such a one in authoritie as you are For I am a Christian man and you know that He that sayeth to his brother Racha is in daunger of a Counsell and he that sayth thou foole is in daunger of hel fire The Bishop answered ye are all false and lyars all the sort of you Nay quoth D. Taylor we are true men and know that is written Os quod mentitur occidit animam agayne Perdes omnes qui loquuntur mendacium i. The mouth that lyeth slayeth the soule And agayne Lord God thou shalt destroy all that speake lyes And therefore we abide by the truth of gods word which ye contrary to your own conscience deny and forsake Thou art maryed quoth the B. Yea quoth Doctour Taylor that I thank God I am Maryage obiected to D. Taylour Mariage defended and haue had nine children and all in lawfull matrimony and blessed be God y t ordayned matrimony and commaunded that euerye man that hath not the gift of continency shoulde mary a wife of his owne and not liue in adultery or whoredome Then sayd the bishop thou hast resisted the Queenes Proceedinges One Idolater holdeth with an other and wouldest not suffer the Parson of Aldam a very vertuous and deuout Priest to say Masse in Hadley Doctor Taylor answered My Lorde I am Parson of Hadley and it is agaynst all right conscience and lawes that any man shall come into my charge presume to infect the flock committed vnto me The Masse with venome of the Popish Idolatrous Masse With that the Bishop waxed very angry said Thou art a blasphemous hereticke in deede that blasphemest the blessed sacrament and put of his cap and speakest agaynst the holy Masse which is made a sacrifice for the quick and the dead D. Taylor answered Nay I blaspheeme not the blessed sacrament which Christ instituted but I reuerence it as a true christian ought to doe The communiō and confesse that Christ ordayned the holy communion in the remembrance of his death and passion The true sacrifice for the quicke and dead what it is which◠when we keepe according to his ordinaunce we through fayth eat the body of Chryst and drinke his bloud geuing thanks for our redemption and this is our sacrifice for the quicke the dead to geue God thankes for his mercifull goodnes shewed to vs in that he gaue his sonne Christ vnto the death for vs. Propitiatory sacrifice offered neuer more then once Thou sayst well quoth the Bishop It is all y t thou hast sayd and more to for it is a propitiatory sacrifice for y e quick dead Thē answered D. Taylor Christ gaue hymselfe to die for our redemption vpon the Crosse whose body there offered was the propitiatory Sacrifice full perfect and sufficient vnto saluation for all them that beleeue in him And this sacrifice did our Sauiour Christ offer in his owne person himselfe once for all Our sacrifice is onely memoratiue Winchesters strong argument cary him to prison neither can any Priest any more offer him nor we neede no more propitiatory sacrifice and therefore I say with Chrysostome and all the Doctours Our Sacrifice is only memoratiue in the remembrance of Christes death and passion a sacrifice of thankesgeuing and therefore Fathers called it Eucharistia And other sacrifice hath the Church of God none It is true quoth the Byshop the Sacrament is called Eucharistia a thankesgeuing because we there geue thanks for our redemption and it is also a sacrifice propitiatory for the quicke and the dead which thou shalt confesse ere thou and I haue done Then called the Bishop his men and sayde haue this fellow hence and carry him to the Kings bench and charge the keeper he be straitly kept Then kneeled Doctor Taylour down and held vp both his hands and said Good Lord I thanke thee and from the tiranny of the Byshop of Rome D. Taylours prayer agaynst the pope and his detestable enormities and all his detestable errours Idolatries and abhominations good Lord deliuer vs And God be praysed for good King Edwarde So they caried him to prison to the Kings Bench where he lay prisoner almost two yeares ☞ This is the summe of that first talke as I sawe it mentioned in a Letter that Doctour Taylour wrote to a frend of his thanking God for his grace that he had confessed his truth and was founde worthy for truth to suffer prison and bands beseeching his frendes to pray for him that he might perseuere constaunt vnto the ende Being in prison Doctour Taylour spent all hys tyme in prayer reading the holy Scriptures and writing and preaching The godly behauiour and cōuersation of D. Taylour in the prison and exhorting the prisoners and such as resorted to him to repentance and amendement of life Within a fewe dayes after were diuerse other learned and godly men in sondry countreys of England committed to prison for Religion so that almost all the prisons in England were become right
vsed in the church of England The vse and Sacrifice of the Latin Masse denyed he beleueth that there is no sacrifice in the sayde Masse and that there is in it no saluation for a christian man except it should be said in the mother toung that he might vnderstand it and coÌ„cerning the ceremonies of the Church he sayth and beleeueth that they be not profitable to a Christian man Item Auricular confession and absolution of the Priest reiected being examined concerning auriculare confession he answeareth that he hath and doth beleeue that it is necessary to goe to a good Priest for good counsaile but the absolution of the Priest laying his hand vppon any mans head as is nowe vsed is nothing profitable to a Christian mans saluation And further he sayth that he hath not ben confessed nor receiued the sacrament of the aulter since the coronation of the Queene that now is Item concerning the faith religion now taught setfoorth beleeued in the church of England he answeareth and beleueth that the faith and doctrine nowe taught setfoorth and vsed in the sayd Church of Englande is not agreable to Gods word And furthermore he sayth The fayth of the Church of England in Quene Maryes tyme reproued that bishop Hooper Cardmaker Rogers other of their opinion which were of late burned were good christian men did preach the true doctrine of Christ as he beleeueth and sayth that they did shed theyr bloude in the same doctrine which was by the power of God as he sayth beleeueth And further being examined saith y t since the Quenes coronation he hath had the Bible and Psalter in English red in his house at Brighthamsted diuers times and likewise since hys comming into Newgate but the Keeper hearing thereof did take them awaye and sayeth also that about a twelue moneth now past he had the English procession sayd in his house with other English praiers Iueson Launder and Veisâ—e imprisoned for hearing the Gospell And further sayeth that Thomas Iueson Iohn Launder and William Ueisey being prisoners with hym in Newgate were taken with this examinat in his house at BrighthaÌ„sted as they were hearing of the gospel then read in English a litle before Alhollowne day last past and brought to the Court and being examined thereuppon by the Counsaile were committed by them to prison in Newgate The confession of Iohn Launder before Boner bishop of London IOhn Launder husbandman of the Parish of Godstone in the Countie of Surrey of the age of xxv yeres Iohn Launder his confession borne at Godstone aforesayde being examined doth confesse and say that about two dayes next before Allhollonâ—ide nowe last past this Examinate and one Diricke Caruer Thomas Iueson William Ueisie with diuers other persons to the number of twelue being all together in their prayers and saying the seruice in English set foorth in the time of King Edwarde the sixte in the house of the sayde Diricke situate at Brighthamsted in Sussex were apprehended by one maister Edwarde Gage and by him sent vppe hether to London to the Kinge and Queenes Counsaile and by them vpon his examination committed to Newgate where he with his said other felowes hath euer since remained in prison And further being examined he doeth confesse and say that the occasion of his comming to the sayde Brighthamsted The cause of the apprehensioÌ„ of Iohn Launder was vpon certaine busines there to be sped for his father and so being there and hearing that the saide Diricke was a man that did much fauour the Gospel this Examinate did resorte to his house and companye whome before that time hee did neuer see or know and by reason of that hys resorte hee was apprehended as before And further doth confesse and beleeue that there is heere in earth one whole and vniuersall Catholicke Churche whereof the members he dispersed through the world and doth beleue also that the same Church doeth set foorth and teache onely two Sacraments videlicet the Sacrament of Baptisme Two Sacramentes onely and the Sacrament of the Supper of our Lord. And who soeuer doth teach or vse any more Sacraments or yet any ceremonies he doth not beleeue that they be of the Catholicke Churche but doth abhorre them from the bottome of his heart And doth further say and beleue that all the seruice Ceremonyes abhorred sacrifices and ceremonies now vsed in thys Realme of England yea in all other partes of the world whych ben vsed after the same maner be erroneous and naught contrary to Christes institution and the determination of Christes Catholicke church whereof he beleeueth that he him selfe is a member Also hee doeth confesse and beleeue that in the Sacrament The reall presence of Christs body vnder the formes of bread and wine denyed nowe called the sacrament of the aultar there is not really and truly contained vnder the formes of bread and wine the very naturall body and bloude of Christe in substaunce but his beliefe and faith therein is as followeth Videlicet that when he doth receiue the material bread and wine he doeth receiue the same in a remembrance of Christes death and passion and so receiuing it he doth eate and drinke Christes body and bloude by faith and none other wayes as he beleeueth And moreouer he doth confesse say and beleue that the Masse now vsed in the Realme of Englande The Masse abhominable or els where in all Christendome is nought and abhominable and directly against Gods worde and his Catholicke Churche and that there is nothing sayd or vsed in it good or profitable For he saith that albeit the gloria in excelsis the Creede Sanctus Pater noster Agnus and other partes of the Masse bene of themselues good and profitable yet the same being vsed amongest other things that be naught and superfluous in the Masse the same good things do become nought also as he beleeueth Auricular confession not necessary Also he doth beleeue and confesse that Auriculare confession is not necessary to be made to any Priest or to anye other creature but euery persone oughte to acknowledge confesse hys sinnes onely to God and also that no person hath any authority to absolue any man froÌ„ his sinnes and also beleeueth that the right and true way according to the Scripture after a man hathe fallen from grace to sinne to arise to Christe againe is to be sorie for his offences to doe the same or the like no more and not to make any auricular confession of them to the priest either to take absolution for them at the Priests handes All whyche hys sayde opinions hee hathe beleeued by the space of these seuen or eight yeares past and in that time hath diuers and many times openly argued and defendeth the same as hee sayeth c. Articles obiected by Boner Bishop of London against Diricke Caruer and Iohn Launder 1. FIrste I doe obiect against
in the Sacrament as hee is where two or three are gathered together in his name THe difference of doctrine betweene the Faithfull the Papistes concerning the Sacramente is that the Papistes say that Christ is corporally vnder or in the formes of bread and wine but the faithfull say that Christe is not there neither corporally nor spiritually but in them that worthely eate and drinke the breade and wine he is spiritually but not corporally For figuratiuely he is in the breade and wine and spiritually hee is in them that woorthely eate and drynke the breade and wine but really carnally and corporally he is onely in heauen from whence hee shall come to iudge the quicke and the dead ¶ My beliefe in the Sacrament of the blessed body and bloud of my Sauiour Iesus Christ. AS concernyng the Sacrament of the body and bloude of our Sauiour Iesus Christ my beliefe is this that the bread and wyne is appointed vnto a Sacrament and that after thanks be geuen to God the father then it doth represent vnto me the very body and bloud of our sauiour Iesus Christ not that the bread is the body or the wyne the bloud but that I in faith do see that blessed body of our sauiour broken on the crosse his precious bloud plenteously shed for the redemption of my sinnes Also in faith I heare hym call vs vnto him saying Come vnto me all you that labour and are laden and I wil refresh you Esay 55. a. b. Mat. 11. c. In faith I come vnto him I am refreshed so that I beleue that all that do come vnto the table of the Lord in this frith feare and loue beyng sory for their offences intending earnestly to lead a godly conuersatioÌ„ in this vale of misery do receiue the fruit of the death of Christ which fruit is our saluation I do vnderstand spiritually that as the outward maÌ„ doth eate the material bread which comforteth the body so doth the inward man thorough fayth eate the bodye of Christ beleeuyng that as the breade is broken so was Christes body broken on the Crosse for our sinnes which comforteth our soules vnto lyfe euerlastyng and signifieng thereby that euen as that bread was deuided among them so should his body and fruit of hys passion be distributed vnto as many as beleeued hys wordes But the bread broken and eaten in the Supper monisheth putteth vs in remembraunce of hys death and so exciteth vs to thankesgeuyng to laud and prayse God for the benefits of our redemption And thus we there haue Christ present in the inward eye and sight of our faith we eate his body and drinke his bloud that is we beleeue surely that his body was crucified for our sinnes and his bloud shed for our saluation Christes body and bloud is not conteyned in the Sacramentall bread and wyne as the papists haue sayd 〈◊〉 grosse 〈◊〉 of 〈◊〉 Papistes the reall 〈◊〉 of 〈◊〉 in 〈◊〉 Sacraâ—ent as some yet doe say as ye read in these scriptures folowing first read in S. Math. 9. Luk. 5. Math. 24. and 26. Marke 16. Luk. 24. Iohn 13. Luke 23. in the ende Iohn 14.15.16.17 Acts 1.3.7.9 Rom. 8. Psalm 8. 1. Cor. 10.11 Exod. 12. Col. 1.3 Ephe. 1.4 Phil. 2. 1. Thes. 1.4 Heb. 1.5.8.9.10.12 1. Pet. 3. Psal. 11.47.103.10 Christes materiall body is not in all places as these Scriptures do testifie hereafter â—hristes â—ody not in â—ll places 〈◊〉 â—nce First reade Saint Mathew the last Marke the last Luke the last Iohn 11.20.21 These places of the Scripture do plainly declare that his body that was borne of the Uirgin Mary cannot be in mo places then one that is in heauen on the right hand of God and not in the Sacrament nor in all places as the Papists haue affirmed and yet do affirme â—dolatry to 〈◊〉 creaâ—â—re of â—read and â—ine Therefore who so euer they bee that doe worship the creatures of bread and wyne doe commit Idolatrye and make abominable Idols of them and take the glory from God and geue it to his cretures which is contrary to the mynd of God as these scriptures hereafter do testify first in Exodus 20.22.23.24 Leuit. 19. Deut. 4.6.32 Psal. 80. Esay 45. Mal. 2. Mathew 4. Luke 4. Actes 14. Reuel 14. Psalm 98. 1. Corrinth 8. Ephes. 4. 1. Tim. 2. 1. Ioh. 5. Reuel 19.22 Iohn Denley M. Denley â—nd his felâ—ow prisoâ—ers sent to â— Boner Now to returne to the Commissioners againe they receiuyng these prisoners afore mentioned after they saw they could little preuaile by their owne perswasions sent them vnto B. Boner to be handled after his fatherly and charitable discretion Which how discrete fauourably it was as well the history of others as also the sequele of this doth manifestly declare M. Denley Newman â— Packingâ—am had in â—xamâ—natioÌ„â—efore the â—â—shop of â—ondon For the 28. day of Iune then next folowyng he caused the sayd Denly NewmaÌ„ with one Patrike Packingham to bee brought into his chaÌ„ber within his house or pallace there examinyng them vpon their confessions which Tyrrell had founde about them obiecting also vnto them certayne other Articles of hys owne The which they all aunswered in effect one thing although Denly answered more largely then the others therfore I thought it enough only to manifest his as sufficient in no part differyng from the others except that Pachingham had one Article of no great force obiected to hym which the rest had not This done the B. vsed with them his accustomed perswasions to the which M. Denly said God saue me from your counsaile keepe me in the mynde that I am in for that you count heresy I take to be the truth The wordes of M. Denly to Bishop Boner thereupon they were commanded to appeare in the bishops Consistory the 5. of Iuly then next commyng in the after noone where these Articles were obiected against them ¶ The Articles obiected by Edmond Boner Bishop of London against Iohn Denley Iohn Newman and Patrike Pachingham ioyntly and seuerally the xxviij of Iune 1555. FIrst that the said N. now is of the dioces of London of the iurisdiction of the B. of London Articles obiected Slaunder of vntruth Catholicke Church Secondly that the sayd N. hath not beleeued nor doth beleeue that there is any Catholike Church of Christ here in earth Thirdly that the said N. had not beleued nor doth beleue that this church of England is any part or member of the said catholike church· Fourthly the sayd N. hath beleued Masse and doth so beleue that the Masse now vsed in this Realme of England is naught and full of Idolatry and euill and playne against Gods word and therfore he the sayd N. hath not heard it nor will not heare it Fiftly that the sayd N. hath beleued doth so beleue Auricular confession that auricular confession vsed now in
well geuyng drinke as bread c. And thirdly howsoeuer those places De fractione panis be taken yet it maketh little for them but rather against them For if the Sacrament were administred amongst them in fractione panis i. in breakinge of breade then must they nedes grauÌ„t that if bread was there broken Ergo there was breade Exod. 12. forasmuche as neither the accidences of bread without breade can be broken neither can the naturall body of Christ be subiect to any fraction or breakyng by the Scripture which sayeth The natural body of Chryst may not be broken Accidences no man can breake No bread is there to be brokeÌ„ Ergo there is nothing in the Sacrament broken And yee shall breake no bone of him c. Wherfore take away the substance of breade and there can be no fraction And take away fraction how then do they make a Sacrament of this breaking whereas neither the substance of Christes body neither yet the accidences wythout their substance can be broken neither agayne will they admit any bread there remaining to be broken And what then was it in thys their Fractione panis that they did breake if it were not Panis that is Substantia panis quae frangebatur To conclude if they say that this fraction of bread was a Sacramentall breaking of Christes bodye so by the like figure let them saye that the being of Christes naturall body in the Sacrament is a Sacramental being and we are agreed Item they obiecte further and say An other obiection agaynst both kindes that the churche vpon due consideration may alter as they see cause in rites ceremonies and Sacraments Aunswer The institution of this sacrament standeth vpon the order example commandement of Christ. Aunswere This order he tooke First he deuided the breade seuerally froÌ„ the cuppe and afterward the cuppe seuerally from the breade 1. Order 2. Example 3. commauÌ„dement Secondly this he did not for any neede on his behalfe but onely to geue vs example how to do the same after him in remembraunce of his death to the worldes ende Thirdly beside this order taken and example left hee added also an expresse commaundement Hoc facite Doe thys Bibite ex hoc omnes Drinke ye all of this c. Against this order example and commaundement of the Gospel no Church nor councell of men nor aungell in heauen hath any power or authoritie to change or alter according as we are warned If any bring to you any other Gospell beside that ye haue receiued holde him accursed c. Item an other Obiection Galat. â— An other obiection agaynst both kindes Act. â— And why maye not the Churche say they as well alter the fourme of thys Sacramente as the Apostles did the fourme of Baptisme where in the Actes S. Peter sayth Let euery one be baptised in the name of Iesu Christ. c. Aunswere Thys text sayeth not that the Apostles vsed thys fourme of baptising I baptise thee in the name of Christ. Aunswere c. but they vsed many times this manner of speache to be baptised in the name of Christe not as expressing thereby the formable words of baptising but as meaning this that they would haue them to become members of Christe The Apostles changeâ—â— the 〈◊〉 Baptiâ—â—â— and to be baptised as Christians entring into his baptism and not only to the Baptisme of Iohn and therfore althoughe the apostles thus spake to the people yet notwithstanding when they baptised any themselues they vsed no doubte the forme of Christ prescribed and no other Item among many other obiections they alledge certaine perils and causes of waight and importance as spilling sheding or shaking the bloud out of the cuppe or souring or els sticking vpon mens beardes c. for the which they say it is wel prouided the halfe communion to suffice Wherunto it is soone aunswered that as these causes were no let to Christ to the Apostles to the Corinthians and to the brethren of the Primitiue Churche but that in theyr publike assemblies they receiued al the whole Communion as well in the one part as in the other Mans 〈◊〉 sin in 〈…〉 owne 〈…〉 God so neither be the sayd causes so important nowe to adnull and euacuate the necessarye commaundement of the Gospell if we were as carefull to obey the Lorde as wee are curious to magnifie oure owne deuises to strayne gnattes to stumble at strawes and to seeke knottes in rushes whych rather are in oure owne phantasies growing then there where they are sought 〈…〉 Eccle. 〈…〉 Cap. 5. In summa diuers other obiections and cauillations are in Popish bookes to be found as in Gabriell the difference made betwene the laitie and Priests also the distinction vsed to be made betweene the Priestes communion and the laicall communion Where is to be vnderstand that when Priests were bidde to vse the laicall communion thereby was ment not receauing vnder one kinde as lay men doe nowe but to absteyne from consecrating and onely to receaue as the lay men then did Some also alledge certeyne speciall or particular examples as of the cuppe onely seruing for the bread or of the bread only sent to certeine sicke folke for the cuppe And heere they inferre the story of Sozomenus touching the woman in whose mouth the Sacrament of bread whiche she onely receaued without the cuppe was turned to a stone c. other alledge other priuate examples likewise of infants aged meÌ„ sicke persons men excommunicate phrentickes and madde men or men dwelling farre off from Churches All respects 〈◊〉 geue 〈◊〉 to the â—â—â—dience of the worde in mountaynes or wildernes c. All which priuate examples neither make any instance against the auncient custome of publicke congregations frequented from the Apostles time and much lesse ought they to derogate from the expresse and necessarye precept of the Gospell which saith to all men without exception Hoc facite c. Bibite ex hoc omnes c. The third Article Priuate Masses trentall Masses and dirige Masses as they were neuer vsed before the time of Gregory The 3. article vi C. yeares after Christ so the same do fight directly agaynste our christian doctrine as by the definition therof may wel appeare The Masse is a worke or action of the priest applied vnto men for meriting of grace Ex opere operato in the which Action the Sacrament is first worshipped Definition of the Masse and then offered vp for a sacrifice for remission of sinnes à poena culpa for the quicke and the dead Of this definition as there is no part but it agreeth with their owne teaching so there is no part thereof which disagreeth not from the rules of christian doctrine especially these as follow The first rule of Christian doctrine 1. The first rule is Sacramentes be instituted for some principall end and vse out of the which vse they are no sacraments
God Anne Askew Martyr Mistres Anne Askew Anno. 1546. Anno 1546. I Do perceiue deare friend in the Lord that thou art not yet perswaded throughly in the truth A declaration of Anne Askew of these wordes of our Sauiour this is my body concernyng the Lords supper because Christ said vnto his Apostles Take eate this is my body which is geuen for you In geuing forth the bread as an outward signe or token to be receiued with the mouth he mynded them in perfect beliefe to receiue that body of his which should dye for the people and to thinke the death therof to be the only health and saluatioÌ„ of their soules The bread and the wine were left vs for a sacramentall communion or a mutuall participation of the inestimable benefites of his most precious death and bloudsheading and that we should in the ende therof be thankfull together for that most necessarie grace of our redemption For in y e closing vp therof he said thus This doye in remembrance of me Yea so oft as ye shall eat it or drinke it Luke xi and i. Cor. xi Els should we haue bene forgetfull of that we ought to haue in daily remembraunce Luke 11. 1. Cor. 11. also bene altogether vnthankful for it therfore it is meeâ—â— that in our prayers we call vnto God to graft in our foreheds the true meaning of the holy Ghost concerning this Communion For S. Paul sayth The letter slayeth the spirit is it onely that geueth lyfe ij Cor. iij. Marke well the sixt chap. of Iohn where all is applied vnto fayth note also y e 4. chap. of S. Paules first Epistle to the Corin. 2. Cor. 3. and in the end therof ye shall find that the things which are seene are temporall but they that are not seene are euerlastyng Yea looke in the 3. chap. to the Hebrues 1. Cor. 4. and ye shall finde that Christ as a sonne and no seruant ruleth ouer hys house whose house are we and not the dead temple If we holde fast the confidence and reioysing of that hope to the end Heb. 3. Wherfore as sayd the holy Ghost To day if ye shall heare his voice harden not your harts c. Psalm 99. The summe of my examination Psal. â—5 before the Kings Councell at Greenewich YOur request as concerning my prison fellowes I am not able to satisfie because I heard not their examinations but the effect of myne was this Concerniâ—â— that which they here demaundeâ— as touching M. Kyme read in the censure of Iohn Bale wryting 〈◊〉 this place I beyng before the Councell was asked of M. Kyme I aunswered that my Lord Chauncellor knew already my mynd in that matter They with that aunswer were not contented but sayde it was the kings pleasure that I should open the matter to them I answered them plainly I would not so doe But if it were the Kinges pleasure to heare me I would shew hym the truth Then they sayde it was not meete for the Kyng to be troubled with me I answered that Salomon was reckoned the wysest kyng that euer lyued yet misliked he not to heare two poore common womeÌ„ much more hys grace a simple woman and hys faythfull subiect So in Conclusion I made them none other aunswer in that matter Then my Lord Chancellour asked me of my opinion in the sacrament My aunswer was this I beleue that so oft as I in a christian congregation This Lord Chancellâ—â—â— was 〈◊〉 do receiue the breade in remembrance of Christes death and with thankes geuyng according to his holy institution I receiue therwith the fruits also of his most glorious passion The bishop of Winchester bad me make a direct answer I said I would not sing a new song of the Lord in a strange lande Then the B. said I spake in parables I aunswered Parables best for Winchesteâ— it was best for him for if I shew the open truth quoth I ye will not accept it Then he sayde I was a Parret I told hym agayne I was readie to suffer all thyngs at hys handes not onely his rebukes but all that should follow besides Wynchestâ—â— beginneâ—â— to scolde yea and all that gladly Then had I diuers rebukes of the counsayle because I woulde not expresse my mynde in all thynges as they would haue me But they were not in the meane time vnanswered for all that which now to reherse were to much for I was with them there about fiue houres Then the Clearke of the Counsaile conueyed me from thence to my Lady Garnish The next day I was brought againe before the Councell Then would they needes know of me what I sayd to the sacrament I answered Anne Askew 〈◊〉 agayne beâ—fore the Councell that I already had said that I could say Then after diuers words they bad me goe by Then came my L. Lisle my L. of Essex and the B. of Winchester requiring me earnestly that I should confesse the sacrament to be flesh bloud and bone Then sayd I to my L. Parre and my L. Lisle that it was great shame for theÌ„ to counsayle contrary to their knowledge Whereunto in few words they did say that they would gladly all things were well Then the B. sayd he would speake with me familiarlye I sayde so did Iudas when he vnfriendlye betrayed Christ. Then desired the Bishop to speake with me alone Wyncheâ—â—â—â— aunswerâ—â— home But that I refused He asked me why I sayde that in the mouth of two or three witnesses euerye matter shoulde stand after Christes and Paules doctrine Mathew xviij ii Cor. xiij Math 1â— 2 Cor. 1â— Then my L. Chancellour began to examine me again of the sacrament Then I asked hym how long he woulde halt on both sides Then would he needes knowe where I found that I sayd in the scripture iij. Reg. xviij Then he went his way â— Reg. 18. 〈…〉 Then the B. sayd I should be burnt I answered that I had searched all the scriptures yet coulde I neuer finde that either Christ or his Apostles put any creature to death Well well sayd I God will laugh your threatnings to scorne Psalm iâ— Then was I commanded to stand aside Psal. 2. D. Coxe D. RobinsoÌ„ Then came to me D. Coxe and D. Robinson In conclusion we could not agree Then they made me a bill of the Sacrament willyng me to set my hand thereunto Anne Askew desired to speake with M. Latimer but I would not Then on the sonday I was sore sicke thinking no lesse then to dye Therfore I desired to speake with Maister Latimer but it would not be Then was I sent to Newgate in my extremitie of sickenes for in all my life afore was I neuer in such payne Thus the Lord strengthen vs in the truth Pray pray pray The confession of me Anne Askew for the tyme I was in Newgate concerning my beliefe I Finde in the Scriptures sayd she that
Iohn 14. Of those plaine words spraÌ„g vp the heresy of the Arrians which denied Christ to be equal with his father What is more euident then this saying I and my father are both one Thereof arose the heresy of theÌ„ that denied three distinct persons They all had one soule and one hart Iohn 10. Actes 4. was spoken by the apostles Yet had ech of theÌ„ a soule and hart peculiar to himselfe They are now not two but one flesh is spoken by the man and his wife Yet hath both the man and the wife his seuerall body Gen. â—7 He is our very flesh sayd Ruben by Ioseph his brother which notwithstanding was not their reall flesh I am bread sayd Christ yet was he flesh and no bread 1. Cor. 10. Christ was the stone sayeth Paul and was in deed no materiall stone Melchisedech had neither father nor mother and yet in deed he had both Behold the Lambe of God sayth Iohn Baptist by Christ notwithstanding Christ was a man not a lambe Circumcision was called the couenant where as it was but a token of the couenant The Lambe named the Passeouer and yet was it eaten in remembrance only of the passeouer Iacob raised vp an aulter called it beyng made but of lyme and stone the mighty God of Israel Moses when he had conquered the Amalakites set vp an aulter called it by y e names of God 1. Cor. 10. Iehoua and Tetragrammatum We all are one loafe of bread sayth Paule yet were they not thereby turned into a loafe of bread Christ hanging vpon the crosse appoynted S. Iohn to his mother saying Lo there is thy sonne yet was he not her soÌ„ne Gal. 3. Rom. 6. So many as be baptised into Christ saith Paule haue put on Christ and so manye as are baptised into Christ are washed with the bloud of Christ. Notwithstanding no man tooke the fonte water to be the naturall bloude of Christ. The cup is the new Testament sayth Paul yet is not the cup in deed the very new Testament You see therfore that it is not strange nor a thing vnwoont in y e scriptures to call one thing by an others name So that you can no more of necessitie enforce the chaunging of the bread into Christes body in the sacrament because y e words be plaine This is my body Figuratiue speaches most coÌ„mon in Scripture then the wiues flesh to be the naturall reall body flesh of the husbaÌ„d because it is written They are not two but one flesh or the aulter of stone to be very God because Moses with euident and playne words pronounced it to be the mighty God of Israel Notwithstandyng if you wil needs cleaue to the letter you make for me and hinder your own cause For this I will reason vse your owne weapon against you The scripture calleth it bread The Euangelists agree in the same The name of bread vsed in Scripture Paule nameth it so v. times in one place the holy ghost may not be set to schoole to learne to speake Wherfore I conclude by your own argument that we ought not only to say but also to beleeue that in the sacrament there remayneth bread Cust. Me thinketh your answer is reasonable yet caÌ„ I not be satisfied Declare you therfore more at large what mooueth you to thinke this of the sacrament For I thinke you would not withstand a doctrine so long holdeÌ„ and taught vnles you were inforced by some strong and likely reasoÌ„s Veri First in examining the wordes of Christ I get me to the meanyng purpose for which they were spoken The meaning of Christes wordes eâ—pounded And in this behalfe I see that Christ ment to haue his death passion kept in remembrance For men of themselues bee euermore were forgetfull of the benefites of God And therfore it was behouefull that they should be admonished stirred vp with some visible and outward tokeÌ„s as with the Passeouer Lambe the brasen serpent and other lyke For the brasen serpent was a token that when the Iewes were stinged wounded with serpents God restored theÌ„ and made them whole The passeouer Lambe was a memory of the great benefit of God which when he destroied the Egyptians saued the Iewes whose dores were sprinkled with the bloud of a lambe So likewise Christ left vs a memoriall remembraunce of his death and passion in outward tokens that when the childe should demaund of his father what the breaking of the bread drinking of the cup meaneth he myght answer him that like as the bread is broken so Christ was broken and rent vpon the crosse for to redeme the soule of man And like as wine fostereth and comforteth the body so doth the bloud of Christ cherish relieue the soule And this do I gather by the words of Christ and by the institution and order of the sacrameÌ„t For Christ charged the Apostles to do this in the remembrance of him Wherupon thus I do conclude Fes Nothyng is done in remembraunce of it selfe ti But the Sacrament is vsed in the remembraunce of Christ. no. Therfore the Sacrament is not Christ. Fe Christ neuer deuoured hymselfe ri Christ did eate the Sacrament with his Apostles son Ergo the Sacrament is not Christ hymselfe Beside this I see that Christ ordeined not his body but a sacrament of his body A sacrament as S. Augustine declareth is an outwarde signe of an inuisible grace Hys words are Sacramentum est inuisibilis gratiae visibile signum Out of which words I gather two arguments The first is this the token of the body of Christ is the thyng tokened wherfore they are not one The second is this Fe One thyng cannot be both visible and inuisible ri But the Sacrament is visible and the body of Christ inuisible son Therfore they are not one Which thing S. Augustine openeth very well by these wordes Aliud est Sacramentum aliud res Sacramenti Sacramentum est quod in corpus vadit res autem Sacramenti est corpus Domini nostri Iesu Christi Moreouer I remember that Christ ministred this sacrament not to great deepe philosophers but to a sort of ignorant and vnlearned fishers which notwithstanding vnderstoode Christes meanyng right well deliuered it euen as they tooke it at Christes hand to the vulgar and lay people and fully declared vnto them the meanyng therof But the lay people nor scarsly the Apostles themselues could vnderstand what is meÌ„t by transubstantiation impanation dimensions qualitates quantitates accidens sine subiecto terminus a quo terminus ad quem per modum quanti This is no learnyng for the vnlearned and rude people wherefore it is likely that Christ ment some other thyng then hath bene taught of late dais Furthermore Christes body is food not for the body but for the soule Christ is no foode for the bâ—â—dy but foâ— the soule
the wordes spoken vppon the bread haue no such vertue The second part of the argument is proued because they shuld then transubstantiate the cup or that which is in the cup into the new Testament but neither of these thinges can be done and very absurde it is to confesse the same ¶ The sixt argument Da The circumstances of the scripture the Analogie and proportion of the sacraments and the testimony of the faithfull Fathers ought to rule vs in taking the meaning of the holy scripture touching the sacrament ti But the wordes of the Lords supper y e circumstances of the scripture the Analogie of the sacramentes the saying of y e fathers do most effectually plainely proue a figuratiue speach in the words of the Lordes supper si Ergo a figuratiue sense and meaning is specially to be receaued in these wordes This is my body The circumstances of the scripture The circumstances and wordes of scripture Do this in the remēbraunce of me As oft as ye shall eate of this bread and drynke of this cup ye shall shewe foorth the Lordes death Let a man proue himselfe and so eate of this bread and drinke of this cup. They came together to breake bread and they continued in breaking of bread The bread which we break c. For we being many are all one bread and one body c. The Analogie of the sacramentes is necessary The Analogie of the sacramentes For if the sacramentes had not some similitude or likenes of the things wherof they be sacramentes they could in no wise be sacraments And this similitude in the sacrament of the Lords supper is taken three maner of wayes 1. The first consisteth in nourishing as ye shall reade in Rabana Cyprian Augustine Irenee Analogie or similitude in the sacrament three maner of waies and most plainly in Isodore out of Bertram 2. The second in the vniting and ioyning of many into one as Cyprian teacheth 3. The third is a similitude of vnlike thinges where lyke as the bread is turned into one body so wee by the right vse of this sacrament are turned through fayth into the body of Christ. The sayinges of the Fathers declare it to be a figuratiue speache as it appeareth in Origen Tertullian The sayinges of the fathers for the figuratiue speach Chrysostome in opere imperfecto Augustine Ambrose Basill Gregory Nazianzene Hilary and most plainely of all in Bertram Moreouer the sayinges and places of all y e Fathers whose names I haue before recited against the assertion of the first propositiō do quite ouerthrow transubstantiation But of all other most euidently and playnly Irenee Origen Cyprian Chrisostome to Cesarius the Monke Augustine against Adamantus Gelasius Cyril Epiphanius Chrisostome agayne on the xx of Mathew Rabane Damasene and Bertram Here right worshipfull maister Prolocutor and ye the rest of the Commissioners it may please you to vnderstād that I do not leaue to these thinges onely Commendation of Bertram whiche I haue written in my former answeres and confirmations but y t I haue also for the proofe of y t I haue spoken whatsoeuer Bertram a man learned of sound and vpright iudgement and euer counted a Catholicke for these seuen hundreth yeares vntill this our age hath written His treatise whosoeuer shall read and wey considering the time of the writer his learning godlines of life the allegations of y e ancient fathers and his manifolde and most grounded argumentes I cannot doubtles but much marueile if he haue any feare of God at all D. Ridley first brought to the knowledge of the sacrament by Bertram howe he can with good conscience speake against him in this matter of the Sacrament This Bertram was the first that pulled me by the eare and that first brought me from the common errour of the Romishe Church and caused me to searche more diligently and exactly both the scriptures and the writinges of the olde ecclesiasticall Fathers in this matter And this I protest before the face of God who knoweth I lye not in the things I now speake ¶ The third proposition In the Masse is the liuely sacrifice of the Churche propitiable and auailable for the sinnes as well of the quicke as of the dead The third proposition touching propiciatory Masse ¶ The aunswere to this proposition I answere to this third proposition as I did to y e first And moreouer I say that being taken in such sense as the wordes seeme to import it is not onely erroneous Aunsweres to the third prosition but w t all so much to the derogation and defacing of the death and passion of christ that I iudge it may and ought most worthely to be counted wicked and blasphemous against the most precious bloud of our Sauiour Christ. ¶ The explication Concerning the Romish Masse whiche is vsed at this day or the liuely sacrifice therof propitiatory and auaylable for the sinnes of the quicke and the dead Explication of the same the holy scripture hath not so much as one sillable There is ambiguitie also in the name of Masse what it signifieth Anno. 1554. and whether at this day there be any such in deed as the auncient fathers vsed seeing that now there be neither Catechistes nor penitentes to be sent away Doubtes in the third proposition In the primitiue Churche the newly instructed in the fayth and the vnworthy were sent away from the Communion The third doubt Againe touching these wordes The liuely sacrifice of the Church There is doubt whether they are to be vnderstand figuratiuely and sacramentally for the sacrament of the liuely sacrifice after which sort we deny it not to be in the Lords supper or properly and without any figure of the which maner there was but one only sacrifice and that once offered namely vpon the aultar of the crosse Moreouer in these wordes as well as it may be doubted whether they be spoken in mockage as men are wont to say in sport of a foolish and ignoraunt person that he is apt as well in conditions as in knowledge being apt in deede in neither of them both The 4. doubt There is also a doubt in the world Propitiable whether it signifie heere that which taketh away sinne or that which may be made auayleable for the taking away of sin that is to say whether it is to be taken in the actiue or in the passiue signification Now the falsenes of the proposition after the meaning of the Schoolemen and the Romishe Church impiety in that sense which the wordes seeme to import is thys that they leaning to the foundation and their fond trāsubstantiation would make the quick and liuely body of Christes flesh vnited and knit to the diuinitie to lye hid vnder the accidents The falsenes of the third proposition reproued and outward shewes of bread and wine Which is very false as I haue said afore and they building vpon this
into his kingdom The triumph victory ouer death where he now sitteth at his fathers right hand that is to say in power glory equall in maiesty coeternall From thence he shal come to iudge the quicke the dead He shal appeare againe in great glory to receiue his elect vnto himselfe to put his enemies vnder his feete chaunging all liuyng men in a moment and raising vp al that be dead that all may be brought to his iudgement In this shall he geue ech man according to his deedes They which haue folowed him in regeneratioÌ„ which haue their sinnes washed away in hys bloud are clothed with hys righteousnes shall receiue the euerlasting kingdome and raigne with him for euer and they which after the race of the corrupt generation of Adam haue followed fleshe and bloud shall receiue euerlasting damnation with the deuill and hys angels I beleeue in the holy ghost I do beleue that the holy ghost is God the third person in Trinitie in vnitie of the Godhed equal with the father the sonne geuen through Christ to inhabite our spirites by which we are made to feele and vnderstand the great power vertue louing kindnes of Christ our lord For he illumineth quickneth and certifieth our spirit that by him we are sealed vp vnto the day of redemption by whom we are regenerate and made new cretures so that by hym and through hym we do receyue all the aboundaÌ„t goodnes promised vs in Iesus Christ. The holy Catholike Church This is an holy number of Adams posteritie elected gathered The Church washed and purified by the bloud of the Lambe from the beginning of the world and is dispersed through the same by the tiranny of Gog Magog that is to say the Turke and his tiranny and Antichrist otherwyse named the Bish. of Rome and hys aungels as this day also doth teach The Communion of Saints Which most holy congregation beyng as Paule teacheth builded vppon the foundation of the Apostles and Prophetes Christ beyng the head corner stone though it be by the tyranny of Satan and his ministers persecuted some by imprisonment some by death and some by other afflictions painful torments yet doth it remayne in one perfect vnitie both in faith and fellowship which vnity is knit in an vnspeakable knot as well of them which are departed from this mortal life as of them which now be liuyng and hereafter shall be in the same and so shall continue vntill they all do meete in the kyngdome where the head Iesus Christ with all hys holy members of which number thorough Christ I assuredly beleeue that I am one shall be fully complete knit and vnited together for euermore The forgeuenesse of sinnes I do beleeue that my sinnes and all their sinnes which do rightly beleeue the holy Scripture Remission only through Christ. are forgeuen onely thorough that Iesus Christ of whom onely I do professe that I haue my whole and full saluation and redemption which S. Paule saith commeth not through our workes and deseruyngs but freely by grace lest any should boast hymselfe Thorough the bloud of his Crosse all thyngs in heauen and earth are reconciled and set at peace wyth the Father without him no heauenly lyfe is geuen nor sinne forgeuen The resurrection of the body I do beleue that by the same my sauiour Christ I and all men shall rise againe from death for he as Paul sayth is risen agayne froÌ„ the dead and is become the first fruits of them which sleepe Resurrection For by a man came death and by a man commeth the resurrection from death This man is Christ through the power of whose resurrection I beleue that we all shall rise agayne in these our bodyes the elect clothed with immortalitie to liue with Christ for euer the reprobate also shall rise immortall to liue with the deuill and his angels in death euerlasting And the life euerlasting Through the same Iesus by none other I am sure to haue life euerlasting He onely is the way and entrance into the kingdome of heauen Iohn 3. For so God loued the world that he did geue his onely sonne Iesus Christ to the ende that so many as do beleue in him might haue euerlasting lyfe The which I am sure to possesse so soone as I am dissolued Life and Saluation onely by fayth in Christ. departed out of this tabernacle in the last day shall both body and soule possesse the same for euer to the which God graunt all men to come I beleue that the sacramentes that is to say of Baptisme and of the Lordes supper are seales of Gods moste mercyfull promises towardes mankind Two sacraments of the new Testament In Baptisme as by the outward creature of water I am washed from the filthines which hangeth on my flesh so do I assuredly beleue y t I am by Christes bloud washed cleane froÌ„ my sins through which I haue sure confidence of my certaine saluation In the partaking of the Lordes supper as I receyue the substance of bread wyne the nature of which is to strengthen the body so do I by faith receyue the redemption wrought in Christes body broken on the crosse life by his death resurrection by his resurrection and in summe all that euer Christ in his body suffered for my saluation to the strengthening of my faith in the same And I beleeue that God hath appointed the eatyng drinking of the creatures of bread and wine in his holy supper according to his word to mooue and to stirre vp my mynd to beleue these articles aboue written This is my faith this I do beleue and I am content by Gods grace to confirme and seale the truth of the same with my bloud By me Iohn Warne ¶ A letter of Iohn Cardmaker to a certaine friend of his The peace of God be with you YOu shall right well perceiue A 〈◊〉 M. Câ—â—â—â—make◠〈…〉 that I am not gone backe as some men do report me but as ready to geue my lyfe as any of my brethren that are gone before me although by a pollicie I haue a little prolonged it and that for the best as already it appeareth vnto me and shortly shall appeare vnto all That day that I recant any poynt of doctrine I shall suffer twenty kyndes of death the Lord beyng myne assistance as I doubt not but he wil. Commend me to my friend and tell hym no lesse This the Lorde strengthen you me and all his elect My riches and pouertie is as it was woont to be and I haue learned to reioyce in pouertie as well as in riches for that count I now to bee very riches Thus fare ye well in Christ. Salute all my brethren in my name I haue conferred with some of my aduersaries learned men and I finde that they be but Sophistes and shadowes ¶ A note concerning M. Cardmaker MAister Cardmaker beyng condemned in
tempt vs further then he wil make vs able to beare Therfore be not carefull for I heare say this day you shall be called forth what you shall aunswer The Lord promiseth and will geue them that stand in his defence how and what to aunswere The Lord which is true and cannot lye hath promised and will neuer faile nor forget it that you shall haue both what and how to aunswer so as shal make hys shameles aduersaries ashamed Hang therefore on this promise of God who is an helper at a pinch and a most present remedy to them that hope in him Neuer was it heard of or shall be that any hoping in the Lord was put to foile Therfore as I sayd I say agayne Deare Sister be not only not carefull for your answeryng but also be ioyfull for your cause Confesse Christ and be not ashamed and he will confesse you neuer bee ashamed of you Though losse of goodes and lyfe bee like here to ensue A blessed thing seeing a man must needes dye to dye for the Lord. Yet if Christ be true as hee is most true it is otherwyse in deede For he that looseth his lyfe sayth he winneth it but he that saueth it looseth it Our sinnes haue deserued many deathes Nowe if God so deale with vs that hee wyll make our deserued death a demonstratioâ— of his grace a testimoniall of hys veritie a confirmation of hys people and ouerthrowe of hys aduersaries What great cause haue wee to bee thankefull Be thankefull therefore good Sister bee thankefull Reioyce and be mery in the Lord be stoute in his cause quaâ—ell be not faynt harted but runne out your race and set your captaine Christ before your eyes Beholde howe great your a small congregation But be it so that Peter had as much geuen to him as they do affirme· Who yet will graunt that Peter had a patrimony geuen for his heires He hath left say the Papists to his successors the selfe â—ame right which he receyued Oh Lord God then must hys successor be a Sathan for hee receyued that title of Christ hymselfe I would gladly haue the Papistes to shew me one place of succession mentioned in the Scriptures I am sure that wheÌ„ Paule purposely painteth out the whole administration of the church he neither maketh one head nor any inheritable Primacie yet he is altogether in commendation of vnitie After he hath made mention of one God the father of one Christ of one spirit of one body of the Church of one fayth and of one Baptisme then hee describeth the meane and maner how vnitie is to be kept namely because vnto euery pastour is grace geuen after the measure wherwith Christ hath endued them Where I pray you is now any title of Plenitudinis potestatis of fulnesse of power When he calleth home euery one vnto a certayne measure why did he not forthwith say one Pope Which thing he could not haue forgotten if the thyng had bene as the Papists make it But let vs graunt that perpetuitie of the Primacye in the church was established in Peter I would gladly learne why the seat of the Primacy should be rather at Rome then elswhere Mary say they because Peters chaire was at Rome This is euen lyke to this that because Moses the greatest Prophet and Aaron the first Priest exercised their offices vnto their death in the deserte therfore the principallest place of the Iewish Church should bee in the wildernesse But graunt them their reason that it is good What should Antioch claime For Peters chaire was there also wherin Paule gaue hym a checke which was vnseemely and vnmanerly done of Paule that would not geue place to his President and better No say the Papistes Rome must haue this authoritie because Peter died there But what if a man should by probable coniectures shew that it is but a fable which is fained of Peters Bishoprike at Rome Read how Paule doth salute very many priuate persons when he writeth to the Romaines Three yeres after his Epistle made he was broght to Rome prisoner Luke telleth that he was receiued of the brethren and yet in all these is no mention at all of Peter which then by their stories was at Rome Belike he was proud as the Pope and Prelates be or els he woulde haue visited Paule Paule beyng in prison in Rome did write diuers Epistles in which hee expresseth the names of many whiche were in comparison of Peter but rascall personages but of Peter he speaketh neuer a word Surely if Peter had bene there this silence of hym had bene suspicious In the 2. Epistle to Tim. Paule complaineth that no man was with hym in his defence but al had left hym If Peter had bene then at Rome as they write then eyther Paule had belied hym or Peter had played his Peters part Luke 23. In another place how doth he blame all that were with hâ—m only Timothy excepted Therfore we may wel doubt whether Peter was at Rome B. as they prate for all this tyme long before they say that Peter was bishop there But I will not stirre vp coles in this matter If Rome bee the chiefe seate because Peter died there why should not Antioch be the second Why should not Iames Iohn which were taken with Peter to be as pillers Why I say shoulde not their seates haue honor next to Peters seate Is not this geare preposterous that Alexandria where Marke which was but one of the disciples was bishop should be preferred before Ephesus where Iohn the Euangelist taught and was bishop and before IerusaleÌ„ where not only Iames taught and died bishop but also Christ Iesus our Lord high priest for euer by whom beyng Maister I hope honour should be geuen to his chaire more theÌ„ to the chaire of his Chaplaines I need to speake nothyng how that Paule telleth Peters Apostleship to concerne rather circumcision or the Iewes therfore properly pertaineth not to vs. Neither do I need to bring in Gregorius the first bishop of Rome which was about the yere of our Lord. 600. who plainly in his works doth write that this title of Primacy to be head ouer all churches vnder Christ is a title meete and agreyng only to Antichrist and therfore he calleth it a prophane a mischieuous and an horrible title Whome should we beleeue now if we will neyther beleeue Apostle nor Pope If I should go about to tel how this name was first gotten by Phocas I should be too long I purpose God willing to set it forth at large in a worke which I haue begun of Antichrist if God for his mercies sake geue me life to finish it For this present therefore I shall desire your Ladyship to take this in good part If they wil needs haue the B. of Rome to be acknowledged for the head of the Church then will I vrge them that they shall
sayde he in the meane tyme taking no heede or care of the cruell torments which were then prepared for him The Martyrdome of M. George Wisehart And last of all the hangman that was hys tormentor sate downe vpon hys knees and said Syr I pray you forgeue me for I am not giltie of your death To whome hee answeared come hether to me When that he was come to him he kissed his cheeke and sayd Loe here is a token that I forgeue thee My heart do thine office and by and by he was put vpon the gibbet and hanged and there burnte to pouder When that the people beheld the great tormeÌ„ting they might not withholde from pitious mourning complaining of this innocent Lambes slaughter A note of the iust punishment of God vpon the cruell Cardinall Archbishop of S. Andrewes named Beaton IT was not long after the martyrdom of the blessed man of God M. George Wisehart aforesayd who was put to death by Dauid Beaton the bloudy Archbishop and Cardinall of Scotland as is aboue specified an 1546. the first day of March but the sayd Dauid Beaton Archbyshop of S. Andrewes by the iust reuenge of Gods mighty iudgement was slaine within his owne Castle of S. Andrewes by y e hands of one Lech other GeÌ„tlemeÌ„ who by the Lord stirred vp brake in sodenly into his Castle vpon him and in his bed murthered him the same yeare the last daye of May crying out Alas alas sley me not I am a Prieste And so like a butcher he liued The death of Dauid Beaton Archb. of Saint Andrewes and like a butcher he dyed lay 7. monethes and more vnburied at last like a carion buried in a dunghill an 1546. Maij vlt. Ex histor impressa After this Dauid Beaton succeeded Iohn Hamelton Archbishop of S. Andrewes an 1549. who to the entent that he would in no wayes appeare inferiour to his predecessour Iohn Hamelton Archbishop of S. Andrewes in augmenting the number of the holy Martirs of God in the next yeare following called a certayne poore man to iudgement whose name was Adam Wallace The order and maner of whose story heere followeth The story and Martyrdome of Adam Wallace in Scotland Iohn Hamelton a peâ—â—â—â—utor THere was set vpon a scaffold made hard to the Chauncelary wall of y e blacke Friers Church in Edinbrough on seates made therupon Adam Wallace Martir the L. Gouernour Aboue hym at his back sate M. Gawin Hamelton Deane of Glasgue representing the Metropolitane Pastor thereof The condeÌ„natâ—â—n of Adam Wallace â— pâ—ore man Upon a seate on his right hand sate the Archb. of S. Andrewes At his backe and aside somewhat stoode the Officiall Lowthaine Next to the Byshop of S. Andrewes the Byshop of Dunblane the Bishop of Murray the Abbot of Dunfermeling the Abbot of Glenâ—uce with other Churchmen of lower estimation as the Officiall of S. Andrewes other Doctours of that nest and City And at the other ende of the seate sate maister Uchiltrie On his left hand sate the Earle of Argyle Iustice with his Deputye Syr Iohn Campbell of Lundy vnder his feete Next him the Earle of Huntley Then the Earle of Anguish the Byshop of Gallaway the Prior of S. Andrewes the Bish. of Orkenay the L. Forbes Dane Iohn Wynrime Suppriour of S. Andrewes and behinde the seates stoode the whole senate the Clarke of the Register c. At the further end of the Chauncelary wall in the pulpit was placed M. Iohn Lauder parson of Marbottle accuser clad in a Surplice and a red hood and a great Congregation of the whole people in y e body of the church staÌ„ding on the ground After that Syr Iohn Ker Prebendary of S. Giles Church was accused conuicted and condemned for the false making and geuing forth of a senteÌ„ce of diuorce and thereby falsly diuorced and parted a man and his lawfull wife in the name of the Deane of Roscalrige and certaine other Iudges appointed by the holy Father the Pope Baâ—rabâ—s let 〈…〉 crucified He graunted the falshood and that neuer any such thing was done in deede nor yet ment nor moued by the foresad Iudges and was agreed to be banished the realmes of Scotland and England for his life time and to lose his right hande if he were found or apprehended therein heereafter and in the meane time to leaue his benefices for euer and they to be vacant After that was brought in AdaÌ„ Wallace a simple poore man in appearance Adam Walâ—â—ce broâ—â—ht in befâ—â—â— the 〈◊〉 and Pharisâ—is coÌ„ueyed by Iohn of Cunnoke seruant to the B. of S. Andrewes and set in the middest of y e scaffold who was commaunded to looke to the accuser who asked him what was his name He aunswered Adam Wallace The accuser sayd he had another name which he graunted and sayd he was commonly called Feane Then asked he where he was borne Ioh. Lauder his accuser Within two myle of Fayle said he in Kyle Then sayd the accuser I repent that euer such a poore man as you should put these noble Lords to so great encombrance this day by your vaine speaking Adam Wallace otherwise named Iohn Feane And I must speake sayd he as God geueth me grace and I beleue I haue said no euil to hurt any body Would God said the accuser ye had neuer spokeÌ„ but you are brought forth for so horrible crimes of heresie as neuer was imagined in this countrey of before and shall be sufficiently proued that ye can not deny it and I forethinke that it should be heard for hurting of weake consciences Now I wyll yea thee no more thou shalt heare the points that thou art accused of Adam Wallace aliâs Feane thou art openly delated and accused for preaching The Sacraâ—ent of the Popish◠〈◊〉 saying and teaching of the blasphemies and abominable heresies vnderwritten In the first thou hast said and taught that the bread and wine on the altar after the words of consecration are not the body and bloud of Iesu Christ. He turned to the Lord Gouernour and Lords aforesayd saying I sayd neuer nor taught nothing but that I found in this booke and writte hauyng there a Bible at his belte in French Dutch and English which is the word of God and if you will be content that the Lord God and his word be Iudge to me and this his holy writ here it is and where I haue sayd wrong The doctrine of Adam Wallace touching the Sacrament of the Lordes body I shal take what punishment you wil put to me for I neuer said nothing concerning this that I am accused of but that which I found in this writte What diddest thou say sayd the accuser I sayde quoth he that after our Lord Iesus Christ had eaten the Pascall Lambe in his latter Supper with his Apostles and fulfilled the ceremonies of the old law he instituted a new Sacrament in remembraunce of his death
then to come He tooke bread he blessed and brake it and gaue it to hys Disciples and sayde Take yee eate yee Math. 26. thys is my bodye whyche shall bee broken and geuen for you And lykewise the cuppe blessed and badde them drinke all thereof for that was the cup of the new testament which should be shed for the forgeuing of many How oft ye do this do it in my remembraunce Then saide the B. of S. Andrewes The Archb. of S. Andrewes speaketh The Earle of Hūtly speaketh and the Officiall of Lowthaine with the Deane of Glasgue and many other Prelates we know this well enough The earle of Hūtly said thou aunswerest not to that which is laide to thee say either nay or yea thereto He aunswered if ye will admitte God his word spoken by the mouth of his blessed sonne Iesus Christ our Lord and Sauiour ye will admit that I haue sayd for I haue sayd or taught nothing but that the word which is the triall and touchstone sayth whych ought to be Iudge to me and to all the world Why quoth the Earle of Huntley hast thou not a Iudge good inough and trowest thou that we know not God and his word Aunswere to that is spoken to thee and then they made the accuser speake the same thing ouer againe Thou saydest quoth the accuser and hast taught that the bread and wine in the Sacrament of the aultar after the words of the consecration are not the body and bloud of our Sauiour Iesus Christ. He aunswered I sayd neuer more then the write sayth nor yet more then I haue sayd before 1. Cor. 11. For I know wel by S. Paule when he sayeth Whosoeuer eateth this bread and drinketh of thys cup vnwoorthely receaueth to hymselfe damnation And therefore when I taught which was but seldome and to them only which required and desired me I sayd that if the Sacrament of the aultar were truly ministred and vsed as the sonne of the liuing God did institute it where that was done there was God himselfe by hys diuine power by the which he is ouer all The Bishop of Orkney asked him Beleeuest thou not sayd he that the bread and wine in the sacrament of the aultar after the wordes of the consecration is the very body of God flesh bloud and bone He answered I wot not what that word consecration meaneth I haue not much latine Adam Wallace aunswereth by his Creede but I beleeue that the sonne of God was conceaued of the holy Ghost and borne of the Uirgin Mary hath a naturall body with handes feete and other members and in the same body hee walked vp downe in the world preached and taught he suffered death vnder Pontius Pilate was crucified dead and buryed and that by his godly power hee raysed that same body agayne the thyrd day and the same body ascended in to heauen and sitteth on the right hand of the father Christs naturall body cannot be in two places at once whiche shall come agayne to iudge both the quicke and y e dead And that this body is a naturall body with handes feete and cannot be in two places at once he sheweth well hym selfe For the whiche euerlasting thankes be to hym that maketh this matter cleare Math. 26. When the woman brake the oyntment on hym aunswering to some of hys Disciples which grudged thereat he sayd The poore shall you haue alwayes with you but me shall you not haue alwayes meaning of his naturall body And likewise at his Ascention sayd he to the same Disciples that were fleshly and would euer haue had him remayning with them corporally Iohn 16. It is needfull for you that I passe away for if I passe not away the comforter the holy Ghost shall not come to you meaning that his naturall body behoued to be taken away frō thē But be stoute and be of good cheare Math. 28. Iohn 16. for am with you vnto the worldes end And that the eating of his very flesh profiteth not The eating of the very flesh of Christ profiteth nothing may well be knowne by his wordes which he spake in the 6. of Iohn where after that he had sayd Except ye eate my fleshe and drinke my bloud ye shall not haue life in you they murmuring therat he reproued them for their grosse fleshly taking of his wordes and sayd What will ye thinke when ye se the sonne of man ascend to the place that he came frō It is the spirit that quickeneth the flesh profiteth nothing to be eaten as they tooke it and euen so take ye it Iohn 6. The B. of Orknay speaketh It is an horrible heresie sayde the Bishop of Orknay When he began to speake again and bad the Lord Gouernour iudge if hee had righte by the write the accuser cryed Ad secundam Nunc ad secundam aunswered the Archbishop of S. Andrewes The 2. article agaynst Adam Wallace Then was he bidden to heare the accuser who propounded the second Article and sayd Thou saydest lykewyse and openly diddest teach that the Masse is very Idolatry and abhominable in the sight of God Aunswere He aunswered and sayde I haue read the Bible and word of God in three tounges and haue vnderstand them so farre as God gaue me grace and yet read I neuer that word Masse in it all The Masse not found in Scripture but I found sayd he that the thyng that was highest and most in estimation amongst men and not in the word of God was Idolatry and abhominable in the sight of God And I say the Masse is holden greatly in estimation Argument and high amongest men and is not founded in the word therefore I said it was Idolatry and abhominable in the sight of God But if any man will find it in the Scripture and proue it by Gods word I will graunt mine errour and that I haue fayled otherwise not and in that case I will submit me to all lawfull correction and punishment Ad tertiam sayd the Archbyshop Then sayde the accuser Thou hast sayde and openly taught that the God which we woorship is but bread sowen of corne The 3. Article Aunswere growing of the earth baked of mēs hands and nothing else He aunswered I worship the father the sonne and the holy Ghost three persons in one Godhead which made fashioned the heauen and earth and all that is therein of naught but I know not which God you worship and if you will shew me whome you worship The popes God I shall shew you what he is as I can by my iudgement Beleeuest thou not sayd the accuser that the sacrament of the alter after the words of the consecration betwixt the Priests hands is the very body and bloud of the sonne of God and God himselfe What the body of God is sayde he and what kind of body he hath I haue shewed you so farre as I